By Yvonne Sherwood, Kevin Hart
Derrida and faith: different Testaments represents the main accomplished try and date to discover, adapt, and try out Derrida's contributions and impression at the research of theology, bible study, and the philosophy of faith. With over twenty unique essays from highly-respected students reminiscent of John Caputo, Daniel Boyarin, Edith Wyschogrod, Tim Beal, and Gil Anidjar, Derrida and faith will fast turn into the locus classicus for these attracted to the more and more bright paintings on faith and deconstruction and postmodernism.
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Extra resources for Derrida and Religion: Other Testaments
202–237. See Herman Rapaport’s The Theory Mess, p. 155. fm Page 23 Friday, September 17, 2004 10:57 AM Yvonne Sherwood and Kevin Hart • 23 22. Scanning the program book for the 2002 AAR/SBL one finds a swarm of new methodologies (“character ethics,” “cognitive linguistics,” “consumption analysis,” “social memory theory”), testifying to the increasing atomisation and proliferation of methodologies. 23. See Christina Howell’s careful analysis of what Derrida does and does not do with the subject in Derrida: Deconstruction from Phenomenology to Ethics (Oxford: Polity Press, 1998), pp.
Ironically, the blurb in the program book for the 2002 AAR/SBL meeting, not authored by us, described Derrida as “the one whose work originated the school of deconstruction,” and the one who “introduced the deconstructive approach to reading texts” (italics added). , Acts of Literature (New York and London: Routledge, 1992), p. 2; “Letter to a Japanese Friend” in A Derrida Reader: Between the Blinds, ed. Peggy Kamuf (New York: Columbia University Press, 1991), pp. , The Ear of the Other: Otobiography, Transference, Translation: Texts and Discussions with Jacques Derrida (Lincoln and London: University of Nebraska Press, 1988), p.
55 Yet we can speculate on what he might say about the retrospective marshalling of papers into a coherent narrative, the assumption that these papers represent us, as we represent them, and that we all speak authoritatively for Derrida and Religion. We can imagine what he might write about the problems of appropriation and countersigning that attend the dream of the omniresponsible, omnihospitable, editorial pen. Hugh Pyper’s more faithful reading notwithstanding, as we worked on this anthology we began to see the scene from the Farfa Bible as the performance of the wish fulfillment dream of an editor: the main figure (appropriately enough with two faces) is the composite “editor,” and the docile contributors have conveniently stacked themselves en masse to pass him a single pen through a single representative, whereupon this two-faced figure converts them into a single sheet, the “Introduction,” which he raises, triumphantly, over their heads… Gathering Points Without recourse to such fictions, we have had to settle for the more modest editorial activities of nudging the papers under slightly revised headings and drawing some tentative lines between them.